The MV-algebra S m w is obtained from the (m+1)-valued ukasiewicz chain by adding infinitesimals, in the same way as Chang's algebra is obtained from the two-valued chain. These algebras were introduced by Komori in his study of varieties of MV-algebras. In this paper we describe the finitely generated totally ordered algebras in the variety MV m w generated by S m w . This yields an easy description of the free MV m w -algebras over one generator. We characterize (...) the automorphism groups of the free MV-algebras over finitely many generators. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:7 Franciscan Studies 62 (2004) THE FRANCISCAN INSTITUTE HONORS GIOVANNI MICCOLI On July 16, 2004 Professor Giovanni Miccoli, a respected scholar of medieval, Church and Franciscan history, received the Franciscan Institute Medal from St. Bonaventure University during its celebration of the Feast of St. Bonaventure. University president Sr. Margaret Carney, O.S.F., and Fr. Michael Cusato, O.F.M., director of The Franciscan Institute and dean of the School of (...) Franciscan Studies, presented the medal during an Academic Convocation at 7 p.m. in The Regina A. Quick Center for the Arts. A reception followed in the Dresser-Rand Atrium. During the Convocation, Giovanni Miccoli gave a presentation, “A Reading of the Christian Proposal of Francis According to His First Biographers,” continuing a longtime focus on the study of Francis of Assisi and his contributions to the Church. Professor Miccoli, who was born in Trieste, Italy, in 1933, studied in Pisa at the Scuola Normale Superiore and the Università, in Munich at the Monumenta Germaniae Historica, and London at the Warburg Institute. He has taught in Pisa, Venice and his native Trieste, where he is now a professor emeritus at the Università di Trieste. A historian of the Middle Ages and of the Roman Catholic Church, he has combined those loves to specialize first in the Gregorian Reformation, reforms undertaken within the Church under Pope Gregory VII at the end of the 11th century. Turning his eyes to more modern times, he is also an expert on the relationship between the Catholic Church and Fascism in Italy, including the questions related to Pius XII’s pontificate during World War II. His study of the Church in Italy during the Middle Ages led to a focus on Francis of Assisi and his impact on the Church, which led to his becoming one of foremost Franciscan scholars of modern times. Miccoli is particularly known for his contribution to 1974’s “La Storia Religiosa” (Religious History of Italy), which is the second volume of “Storia d’Italia” (History of Italy). In “La Storia Religiosa” he examined how Francis and his movement influenced the history and development of the Church in Italy. 8 GIOVANNI MICCOLI Since that time, he has published several major articles on Franciscan issues, largely drawing from early Franciscan documents and sources, which have been translated from Italian to English and published in Greyfriars Review, a publication of the Franciscan Institute. One essay, “Francis of Assisi’s Christian Proposal,” was published in Italian in 1983 and in Greyfriars Review in 1989; another, “A Christian Experience Between Gospel and Institution,” appeared in Italian in 1992 and in Greyfriars Review in 1997; while a third, “The Writings of Francis,” was published in Italian in 1997 and in Greyfriars Review in 2001. The Franciscan Institute established the medal in 1987 to honor scholars who have made outstanding contributions to Franciscan studies in the areas of philosophy, theology, history and spirituality. Giovanni Miccoli was the 16th recipient of the medal. Recent honorees have included Fr. Clément Schmitt, O.F.M., Sr. Ingrid Peterson, O.S.F., Fr. Kenan Osborne, O.F.M., and Fr. Zachary Hayes, O.F.M. THE FRANCISCAN PROPOSAL OF GIOVANNI MICCOLI Giovanni Miccoli was born a little more than seventy years ago in the city of Trieste in northern Italy. He studied at the Scuola normale superiore of Pisa, the most prestigious school in Italy, where he was taught by renowned professors, particularly Arsenio Frugoni. He also received scholarships to study in Munich, Germany, and in London, England. Although he was offered a wide variety of important research and teaching positions in the major cities of Italy, he chose scholarly authority over academic power, and decided to return to his home town and join the university of Trieste, where he taught until his recent appointment as professor emeritus. Trieste is a city at the crossroads of the Latin, Germanic and Slavic worlds. Although largely ignored nowadays, in the past it was the harbor of Austria and, more recently during the Cold War, the last city of Western Europe facing the communist world. It is an enigmatic, fascinating city. This evening we honor Giovanni Miccoli as one of the greatest... (shrink)

Comentario en contexto de Vincent M. Colapietro, Acción, sociabilidad y drama. Un retrato pragmatista del animal humano, La Plata, Edulp, 2020 reseña por Giovanni Maddalena. Traducción: Cristina Di Gregori, Livio Mattarollo y Giovanni Maddalena.

Proprio perché fuori moda è bene occuparsi di Kelsen – è questa la convinzione sottesa ai contributi qui pubblicati di Bernardo Sordi, Sara Lagi e Carlos M. Herrera. E proprio per fare emergere l’eccentricità di Kelsen rispetto al mainstream giusfilosofico contemporaneo e, quindi, proprio per questo motivo, la sua perdurante attualità, gli autori hanno trattato del suo pensiero a partire da un’angolatura diversa da quella consueta – una prospettiva “al di là della purezza”.

The October 2016 publication of the 2015 convegno on Peter of John Olivi begins with a fine survey of Provence and Languedoc in Olivi's time. J. Chiffoleau, with C. Lenoble, supplies the reader with much detail and some summary, along with abundant reference, on Olivi's home turf. In the come and go of life religious and lay, Olivi saw to critical support for business while trying to stabilize Franciscan life. He did very well by both. Chiffoleau finishes his pages on (...) Olivi's days by suggesting that Olivi had better to do around Narbonne than in Paris.Tiziana Suarez-Nani offers thoughts and examples of Peter Olivi's "spiritual philosophy". That he offers Aristotle little esteem we know; that Olivi... (shrink)

Il volume contiene i testi più significativi relativamente alla nascita e allo sviluppo della dottrina dell'analogia dell'essere. I passi sono riportati a fronte con traduzioni originali annotate e sono raccolti in due sezioni: quella di filosofia antica e tardoantica e quella di filosofia medievale araba e latina. La prima sezione comprende i principali testi aristotelici che della dottrina dell'analogia dell'essere hanno costituito l'origine, e i passi fra i più rilevanti della tradizione commentaristica antica e tardoantica, da Alessandro di Afrodisia (II-III (...) sec. d.C) a Simplicio di Cilicia (VI sec. d.C.), nei quali è possibile individuare le prime fasi dello sviluppo di tale dottrina. La sezione di filosofia medievale araba e latina comprende passi scelti dei filosofi che rappresentano le tappe essenziali dello sviluppo della dottrina dell'analogia dell'essere nel medioevo arabo e latino, da al-Fārābī (m. 950 c.) a Tommaso d'Aquino (XIII sec.) a Tommaso de Vio, il “Gaetano” (XV-XVI sec.)--Back cover. (shrink)

Estudio bibliográfico y crítico de / A bibliographical and critical study of: Marcello Montanari, Vico e la politica dei Moderni, prefazione di Biagio De Giovanni, Palomar, Bari, 1995, pp. 266.

This book explores how philosophical realisms relate to psychoanalytical conceptions of the Real, and in turn how the Lacanian framework challenges basic philosophical notions of object and reality. The author examines how contemporary psychoanalysis might respond to the question of ontology by taking advantage of the recent revitalization of realism in its speculative form. While the philosophical side of the debate makes a plea for an independent ontological consistency of the Real, this book proposes a Lacanian reassessment of the definition (...) of the Real as ‘what is foreign to subjectivity itself’. In doing so, it reframes the question of the Real in terms of what is already there beneath the supposedly linguistic constitution of subjectivity. The book then goes on to engage the problem of cognition in the realm of Nature qua materiality, focusing on the centrality of the body as a linguistic-material hybrid. It argues that it is possible to re-establish the theoretical dignity of Ricoeur’s notion of ‘suspicion’, by building a dialogue between Lacanian psychoanalysis and three main domains of inquiry: desire, objects and bodily enjoyment. Borrowing from Piera Aulagnier’s theory of the Other as a word-bearer, it considers the genesis of desire and sense of reality both explainable through a hybrid framework which comprises psychoanalytical insights and material dynamics in a comprehensive account. This created theoretical space is an opportunity for both philosophers and psychoanalysts to rethink key Lacanian insights in light of the problem of the Real. (shrink)

This article attempts to outline some critical aspects of the accelerationist movement. More specifically, it argues that light can be shed on key aspects of the political proposals of Williams and Srnicek by considering them from the perspective of the socio-political reflections of both Lacan and Deleuze and Guattari. Anti-Oedipus is one crucial starting point for accelerationist thinking, in terms of the concept of the ‘machinic’ and the explicit reference to ‘acceleration’, but it is equally obvious that Lacan has been (...) an important figure in the debate on the topic of ‘desire’. Likewise, and for the same reasons, accelerationism offers the potential for a fruitful reconsideration of Deleuzian philosophy, and of the difficult relationship between schizo- analysis and psycho-analysis. We argue that, in the light of accelerationism, the perspectives of Deleuze and Guattari and Lacan do converge, in particular around the theoretical articulation of the concept of the ‘political’. Accelerationism, as many critics have noted, has numerous implications in the field of subjectivity and often falls into a general plea for a strong neo-Enlightenment. Hence we will attempt to explicate these implications by attempting to read accelerationism via the psychoanalytic categories of jouissance and fantasy. This last category, as Stavrakakis has shown, is directly linked to the political category of ‘Utopia’, and therefore provides an adequate theoretical basis for such a psychoanalytic reading of accelerationism. Should accelerationism be considered the only way out of the socio-political constraints of neoliberalism today? However we approach this question, the argument pursued here is that the best starting points for a critique of accelerationism are the concepts of jouissance, the state/capital relationship, schizo-analysis and paranoid ways of functioning. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:164 BOOK REVIEWS "was presented with wine in the name of the whole University." That evening, one of the feasters recalled that this was the man who had written the foremost theological defense of the Royal Supremacy: the following morning, when Gardiner asked for vessels and vestments to say Mass before proceeding on his way, they were refused him, as to an excommunicate or a schismatic. This incident is (...) significant for a number of reasons: it shows that, whatever anyone else might have thought, Gardiner certainly thought he was a Catholic. The ambiguity of that label, and how far exactly it extended, is also quite evident. Some explanation of the difficulty and some consistency of usage in the text of the biography would have been welcome. The text itself appears to have a number of editorial flaws: p. 201 begins in the middle of a paragraph, and the opening lines are omitted. In the second paragraph of p. 176, numbers are transposed so that what is printed as 1534 should read 1543 (in the context, a significant difference). The book is, on the whole, a contribution to scholarship that is long overdue. That a man who was so powerful (not to say feared) during his own lifetime should wallow in oblivion is confusing. Redworth 's biography, for all its incompleteness, is of great value in piecing together the life of this leader, both political and ecclesiastical, who sought to fashion the emerging English Church and nation into a recognizably Catholic form. Dominican House of Studie$ Washington, D.C. W. BECKET SOULE, 0.P. Art and the Word of God (Arte e la Parola di Dio): A Study of Angelico Rinaldo Zarlenga, O.P. Edited by VINCENT I. ZARLENGA, O.P. (text in English and Italian). River Forest, Illinois: Fra Angelico Art Foundation, 1990. Pp. xiv + 109. The religious order of the Dominicans (Order of Preachers) was founded in the thirteenth century by St. Dominic with the specific purpose of preaching the Gospel or " ministry of the Word." With the Franciscan Order it shared in the creative, artistic impulse that produced the medieval cathedrals. It is often said that the great Summa Theologiae of St. Thomas Aquinas, for all its intellectual rigor, is also a work of art comparable to the gothic masterpiece of Chartres cathedral. Dominicans and Franciscans thought that the Gospel should find expression not only in words, but in poetry, music, architecture, and BOOK REVIEWS 165 the plastic arts. Among the artists who were members of the Dominican Order are the recently beatified Fra Angelico (BL Giovanni da Fiesole ), Bartolommeo della Porta, an important influence on Raphael and other High Renaissance painters, Juan Mayno the gifted Spanish contemporary of El Greco, Pere Couturier, the advocate of modern church art and friend of Matisse, and the American sculptor, Thomas McGlynn. Carrying on this Dominican tradition, Angelico Rinaldo Zarlenga (1919-1986), a native of Italy, worked in the United States from 1949 until his death. The present work, edited by his brother Vincent, also a member of the Order, makes available a chronological catalogue of his paintings, sculptures, and designs in glass, with many illustrations in full color, along with a biography and critical appreciations by others, including Cardinals Joseph Bernadin and Mario Luigi Ciappi. It is an important contribution to the history of Catholic religious art in the United States. The noted German theologian Hans Urs von Balthasar built his whole theology not on the goodness and truth of God, but on His beauty, or in biblical terms, God's "glory." According to St. Thomas Aquinas, " beauty " is the " radiance of truth," that is, it is truth as truth is related well to our knowing powers. Like the fit between the key and the lock, beauty is the fit between known and the knower. That is why a landscape on a cloudy day looks dull and uninteresting, but when the sun comes out it appears strikingly beautiful. The sun's illumination has made the dim objects vividly visible, radiant to our eyes. This is what the artist does for us. He does not clothe the facts of reality with an adventitious beauty, but he illumines those facts so that... (shrink)